Linguistic Miracles In The Noble Qur’an

International Journal of Academic Research in Business and Social SciencesVol. 1 1 , No. 9, 2021, E-ISSN: 2 2 2 2 -6990 2021 HRMARSof the hidden matters that the Qur’an told about before they happened, and they happenedas he told them.And the fourth: What it had told from the news of the centuries, the annihilated nations, andthe former sharia, from which no single story was known except for the feat of the expert ofthe People of the Book who cut short his life in learning that. So almighty Allah revealed it toThe Prophet, May Allah bless him, and he brought it in text. The world recognizes that it isauthentic and true. In addition, the like of him, peace and blessings be upon him, he did notachieve any kind of education. Moreover, they knew that he, may Allah’s prayers and peacebe upon him, was illiterate, did not read or went to school.This is what Qadi Ayyad mentioned in the variety of the miracles. We find the first two typesrelated to the rhetorical aspect of the Qur’an. Although the first miracle is related to thecomposition of its words and their consistency with their eloquence, flawlessness and freefrom monsters. The second miracle is in the form of the systems, and despite the fact thatthey differ from them, we find them ending in the rhetorical aspect. As for the other twomiracles, they relate to the truthfulness of prophesies contained in the Holy Qur’an. However,the first between these two relates to informing about the unseen incidents in the future,which only Almighty Allah knows. The second relates to telling about the past (Ayyad, 1421,1/ 9).The sayings of scholars differed in defining the miraculous aspects in the Holy Qur’an: someof them brought them to ten aspects, and some of them made more than that, and some ofthem made the types of miraculousness as one aspect and stood up for it and cited objectionsto others. Whoever traces these kinds of miraculousness mentioned by scholars both formerand modern, finds many of them overlapping or similar. After extrapolation and verification,he can combine many of them. In addition, we find that many aspects revolve around therhetorical interpretation and performance and the distinguished style of the Holy Qur’an inthat. In addition, such miracles focus on the guidance in the Holy Qur’an and its goals inmaking humanity happy by bringing it out of darkness into light and bringing it to the abodeof happiness and eternal bliss. Among the miracles are what is related to informing aboutthe unseen. .and what included references, indicators and allusions to the nature andconvention of Allah in the universe, nature and life that Almighty Allah created.The rhetorical miracle in the Qur’anDefinition of Rhetoric (Al-Balaghah)The rhetoric (Al-Balaghah) in language: taken from ( )البلوغ , which means to reach and to endtowards it; for example, it is said that I reached the place, so I ended there. Moreover, in theterminology: (Al-Balaghah) in speech: conveying the meaning to someone’s heart in the bestform of the words. (Muhammad, 2007, 1/ 118). In addition, it is said, an eloquent man andeloquent speech, i.e. eloquent, and an eloquent tongue, i.e. eloquent, and an eloquent man:good speech is eloquent, a man who communicates with the words using his tongue toexpress what is in his heart. (Ibn Manzoor, 1414, 2/ 544). Moreover, some of the later onessaid, Al-Balaghah: expressing in a wonderful word the correct meaning without increasing ordecreasing any word (Muhammad, 2007, 1/ 175). We find that the definitions of rhetoricmostly revolve around conveying the meaning to the heart of the addressee with an easy andconcise phrase, taking into account the requirements of the listener’s condition so that itaffects himself, and conveys from it what the teller wants, which is indicated by the firstdefinition and perhaps the most likely.1251

International Journal of Academic Research in Business and Social SciencesVol. 1 1 , No. 9, 2021, E-ISSN: 2 2 2 2 -6990 2021 HRMARSThe Definition of Fasohah (Eloquence)Eloquence is what it means in language: (clear) appearance and statement. For example, theclear milk after frothing the foam appears. It is also said the brightest morning when sunlightappears and everything can be seen clearly. (Ibn Manzoor, 1414, 2/ 545). In addition, aneloquent tongue means fluent. Moreover, in the Noble Qur’an Mosesspeaks: ْ َُ ْ َْ َ ًِّ ُ ُ ُ َ َ ُ ز ََ [و َأ ز ] ع ِ خ هارون هو أفصح ِم ين ِلسانا فأر ِسله م ي ِ ي "And my brother Aaron - He is more eloquent in speech than I: so send him with me as ahelper, (al-quraan, Al-Qasas: 34). The Fasohah (eloquence) in terminology: it is free fromcomplexity, and the eloquence of the Qur’an: it is an Arabic word used to perform themeaning in an uncomplicated way. (Ibn Al-Qayyim, 1988, 1/ 9). We find that all definitionsrevolve around clarification and clearing up, with no complexity.The Difference between Fasohah (Eloquence) and Al-Balaghah (Rhetoric)It is said that they are successive on one meaning, and most of scholars went to thedifferentiation and said: Eloquence is one of the symptoms of words with the appropriatenessof the meaning. While rhetoric is one of the symptoms of meaning, which is to supplementthe meaning with the word that is understood. The rhetoric in the meanings and theeloquence in the words. It is said, an eloquent meaning and a rhetoric word. The differencebetween Eloquence and rhetoric is, “Eloquence is limited to describing words, and rhetoric isonly a description of words with meanings. It is not said in a single word that does not indicatea meaning that is preferable to a rhetoric one, even if it is said it is eloquent. Each rhetoricspeech is eloquent, but not all eloquent speech is rhetoric” (Al-Khafaji, 1894, 1/ 54).If we review the verses of the Noble Qur’an from the beginning of Surat Al-Fatihah to the endof Surat Al-Naas on the definition of eloquence and rhetoric, and the conditions of eloquentwords and rhetoric speech, we will find every verse in which eloquence and rhetoric havebeen mentioned in their best forms. In addition, if we find that the meanings of the wordsflow to the heart before the words dazzle us with their enchanting beauty. Whether in theSurahs and the verses that draw our attention to the horizons, to deduce Almighty Allah isthe only Creator of this wonderful universe. On the other hand, verses related to the principleof resurrection on judgment day or anything related to organizing the affairs of the ruler withhis subject, or rights of family and its members and other matters that the Holy Qur’an hastaken over. All these verses have the bright color of the wonderful statement and verbalbeauty in the simplest, clearest style and closest to the understanding and touching the heart.It was well known and still among scholars of rhetoric and of eloquence that there are certainmatters and special situations in which the poet or writer is good at nothing else. Moreover,his psychological state plays a role in giving the features and advantages to his production.Therefore, some poets were known for the quality of praise and erotic poetry and others forsatire and defamation. Others took precedence in terms of courage and describing wars andothers in judgment and accuracy in expressing mental or psychological meanings. In addition,if someone left what he was doing and tried something he was not accustomed to, the valueof his poetry and authorship would decrease. It may come with something that is denouncedor abhorred. Hence, the proverb was set that Imru’ al-Qays when he rides, the Nabigha whenhe gets afraid and Zuhair when he desires.As for the upper class to adhere to eloquence and the height of the hump of rhetoric in everysmall and large matter, no matter how different topics, contrasting conditions and vasttimeline, that is what we do not find in the authorship of any human being. Because humanbeings - as Ibn Atiyyah says - "are overwhelmed by ignorance, forgetfulness and amazement.1252

International Journal of Academic Research in Business and Social SciencesVol. 1 1 , No. 9, 2021, E-ISSN: 2 2 2 2 -6990 2021 HRMARSIt is known that no human being knows everything, and that is only for the Creator, HisMajesty Almighty Allah who encompasses all the words. Therefore, the Qur’an was organizedwith the utmost eloquence.” (Ibn Atiyyah, 1422, 1/ 38) The one who follows the verses of theNoble Qur’an from those who know the meanings of rhetoric will find in it all its arts, fromdescribing the many meanings with the few words, and from the types of emphasis, and thetypes of simile and representation until the proverbs. In addition the types of metaphors,impressive prefaces and foreword, syllables and commas, advancement and delay, separationand connection. As well as it is free from the rhetorical, irregular, stray, and repulsive word,and other types of eloquent and rhetorical arts so that the reader of the Holy Qur’an and itsstructures experienced in the arts of rhetoric does not see any of it except that he finds it thebest that it can be. None of the rhetoricians, who have reached the pinnacle of rhetoric fromamong the Arabs, even if he is exhausted, is able to comprehend a few types of them.Whoever was familiar with the language of the Arabs and the arts of its eloquence, wouldhave known the advantages of the eloquence of the Noble Qur’an and its miraculousness tothe both human and Jinn.I’jaz ul Qasr (Limitation of summarization and synopsizing)I’jaz ul Qasr is one of rhetorical arts. Its example is a short chapter of the Noble Qur’an, whichis Surat al-Kawthar, which is also the shortest chapter of the Qur’an. Despite its few limitedwords, it contained wonderful meanings, eloquence and wonderful rhetoric, which demandsthe confirmatory to what Almighty Allah, is saying in Quran, ْ َُُ ْ ْ َُ َ ُ ُ ْ َ ْ ْ ه َْ َ ْ ُُْْ ز َ اَّلل إ ْن ُك ْن ُت ْم صادق ز َ ُْ َ َ ْ َّ َ َّ] ي ِِِ [و ِإن كنتم ِ يف ري ٍب ِمما نزلنا عىل عب ِدنا فأتوا ِبسور ٍة ِمن ِمث ِل ِه وادعوا شهداءكم ِمن د ِ ِ ون And if you are in doubt about what We have sent down upon Our Servant [Muhammad], thenproduce a surah the like thereof and call upon your witnesses other than Allah, if you shouldbe truthful. (al-quran, Al-Baqarah: 23). Among these features and rhetorical points in SuratAl-Kawthar: The Almighty said,َ َ ْ ََ ْ َ َّ] ِ[إنا أعط ْيناك الك ْوث َر (Indeed, we have given you Al-Kawthar) (al-quraan, Al-Kawthar: 1). indicates a great gift thatis attributed to a great giver. Moreover, whoever was like that, the blessing was great for him.In addition, with Kawthar meant a lot of goodness and welfare. In addition, from Kawthar, thebelievers from his Ummah will receive great goodness and pleasure until the Day ofResurrection, other than what Allah has promised and will give them in both worlds.Moreover, indeed it will be the advantages of glorification, submission and reward that onlyAllah knows. It is said that al-Kawthar is a special river, its water is sweeter than honey, andon its edges are glasses and cups of gold and silver asَ many as the number of stars in the sky.ََ ْIn addition, that Allah used plural pronoun ( )أعط ْيناك as a subjective case, and he feels thegreatness of divinity and Godhood. Giving is commensurate with the position of deismreferred to with the pronoun veneration. Moreover, the ( )ف in the second verse is learnedfrom the meaning of causing two meanings: to give a lot of grants and blessings for a reasonto thank and worship the One who is the great benefactor.Refinement and Consistency of the Qur’anic SystemBy the systems of the Qur’an, it meant the method of composing its letters, words andsentences and casting them with its other components in an accurate form. Then the methodof using these combinations for purposes with its components in an accurate form, and thenthe method of using these combinations for the purposes to talk about it to direct and guidethe meanings in the clearest terms in the best context and the most beautiful composition.1253

International Journal of Academic Research in Business and Social SciencesVol. 1 1 , No. 9, 2021, E-ISSN: 2 2 2 2 -6990 2021 HRMARSBadi’ al-Zaman says, “If speech follows the example of reality and matches its compositioncompletely, it will be accomplished to the fullest extent.” (Badi’ al-Zaman, 1998, 1/ 85).In the following examples, we shed light on this aspect:In this section, َthe Almightysays:ُ ُ َ َ َ ِّ ََ ْ ِّ ٌ َ ْ َ ْ ُ ْ َّ َّ َ َ ز َ ول َّن َيا َو ْي َل َنا إ َّنا ُك َّنا َظالم ز ] ي ق ي ل ك ب ر اب ذ ع ن م ة ح ف ن م ه ت [ول ِي مس ِِِِIf but a breath of the Wrath of thy Lord do touch them, they will then say, "Woe to us! Wedid wrong indeed!" (al-quran, Al-Anbiya: 46). In the context of demonstrating humanweakness in front of the might of the Creator, the Blessed and Exalted Almighty Allah, hewanted to show their weakness in the face of light and little torment. Therefore, he came upwith words that all tend to show the purpose, which is a description of the torment with afew, so he brought the word (in) ( )إن which indicates doubting its occurrence. In addition, hebrought the word (touching) ( )المس instead of injury or burn, as it is lower in rank and withoutٌ َ َْhurting the flesh. Likewise, the word (a whiff) ( )نفحة with its hint of the weakness andcontempt of the torment and (from) ( )من ِ to describe few from a large group, so not all thetorment came to them, but rather it is a slight passing whiff of a small part of the torment.Then the torment was not directed to the name indicative of oppression and tyranny, butrather it was directed to the finest name that indicates compassion, which is (Lord) ( )رب . Thenthe word Lord was directed to a loved one, which is the pronoun to address the Messengerof Allah may Allah’s prayers and peace be upon him. In short, these all words are directed toone goal which is describing this torment as a small, light, insignificant and ignoble to showthus that the sinners regret and regret what they did when they are exposed to a slight whiffof God’s torment. (If but a breath of the Wrath of thy Lord do touch them, they will then say,"Woe to us! We did wrong indeed!)".Advantages of Quranic CompositionAmong its advantages is its interest in the Qur’anic sentence and the selection of theappropriate location and spot for the expressive word. In addition to what we previouslymentioned about the consistency between the phrase and the meaning that is intended tobe clarified, there is a kind of wonderful consistency between the words in a single sentenceand between the letters in a single word. The truth is that the Qur’anic words have a role andnecessity in the context to direct the meaning. It also has a role in matching the rhythmwithout dominating the other or subjecting the rhythm to one of the two things. In thefollowing examples, we see the interest of the Qur’anic compositions in choosing theappropriate word with a specific tone to perform its function of rhythm, and at the same time,it performs its role in depicting, diagnosing and clarifying the meaning in the perfect way. Inaddition, look at the word (plow) ( )حرث as metaphor for women instead of words like land( )اْلرض or the field ( )الحقل or the crops ( )الزرع and other synonyms, asَ whatAlmighty Allah said,َّ ُ َ َ ُ ْ َ ُ َ ٌ َ ُ ُُْ] [ ِنساؤك ْم ح ْرث لك ْم فأتوا ح ْرثك ْم أ زن ِشئت ْم Your wives are as a tilth unto you so approach your tilth when or how ye will (al-quraan, AlBaqarah: 223). Perhaps the selection of this word over others because of the slight touch ofthe euphemism in that similarity between the connection of the farmer with his tillage andthe link between the husband and his wife in this particular aspect. Moreover, between thatplant that the plow brings out and that plant (baby) that the husband brings out, and what isin both of them of increasing, growth and cultivation. Know that the Noble Qur’an deals withsynonymous words, the most accurate in directing the meaning, the most complete indepicting and characterizing the image, the most beautiful and the melodious in rhythm andweight in relation to its counterparts. In addition to choosing the appropriate word to performthe specific meaning, the Qur’anic composition is concerned with rhythm and harmony in1254

International Journal of Academic Research in Business and Social SciencesVol. 1 1 , No. 9, 2021, E-ISSN: 2 2 2 2 -6990 2021 HRMARSpronunciation and melody. Therefore, the word is brought and placed in a specific spot in thephrase. Therefore, that if it changes its placement in advance, delay or omission, that verbalconsistency and that special weight would be disturbed. Inُ theAlmighty’s saying,ْ ْ َ َ َّ َُ َْ َ ََّ ْ َ َّ] ) َو َمناة الث ِالثة اْلخرى 19( [أف َرأيت ُم الَّلت َوال ُعزى So have you considered al-Lat and al-‘Uzza? (Moreover,) Manat,the third – the other one?ُْْ(al-quraan, An-Najm: 19-20). See if the word (the other) ( )اْلخرى was omitted, the commawould be missed and the rhythm would be affected. In addition, if it was said, "Have you seenAl-Lat, Al-Uzza, (Moreover,) Manat, the third by omitting the word (the third) ( )الثالثة , then therhythm would be lost as well. Likewise, the Almighty Allah said, ٌْ ُ ْ ُ َ َ ًَّ َ ُْ ََ] [ألك ُم الذك ُر َوله اْلن ىن ِتلك ِإذا ِق ْس َمة ِض زبى Is the male for you and for Him the female? That, then, is an unjust division. (al-quraan, AnًNajm: 22). If the verse was said by deleting the word (That, then) ( )إذا ,ِ then the straight rhythmof this word would be disturbed. It is as if these words and letters are arranged and weightedby a highly sensitive scale inclined by the slightest movements and vibrations. Then pauattention to see the unique Qur’anic style, which in the terminology of the experts of scienceof Al-Balaghah is a method of choosing and composing words to express meanings with theintention of clarification and influence, or it, is the verbal expressions that are coordinated toperform the meanings. The Qur’anic style: It is his unique way of composing its words andchoosing its words (Al-Zarqani, 2017, 2/ 199). Scholars both former and modern have agreedthat the Qur’an has its own style that is different from the styles of Arabs in writing, rhetoricand composition. The sophisticated Arabs were aware of this distinction in the Qur'anic stylefrom other styles. Muslim narratedthat,ََ َ َ َ َ ُ ُ ً ه َ َ َ ٌ َ ٌ َ ٌ َ َ ُ ُ َ َ َ ُ َّ ُ ُ َ َ َ ُ ْ ُ ُ َ َ ْ َ َ َ َ ْ ُ ُ َ َّ ه وكان . احر اهن س اع ْر ك َ قلت فما يقول الناس قال يق َولون ش . ال َل ِقيت َرجال ِب َم َكة ُعىل ِد ِينك يزعم أن َاَّلل أرسله ((ق ََََِِِ ُ َْ ُ ْ َ َ ْ َََ ْ ْ َ َ ُ َ َ ََ ْ َ ْ ُ ْ َ ْ ََ ٌ َْ َُِّّ َ َ ٌ ْ َ َُُ الش ْعر ف َما َي ْل َتئم ََ قال أنيس لقد س ِمعت قول الكهن ِة فما ه َو ِبقو ِل ِهم و َلقد وضعت قوله عىل أقراء . أنيس أحد الشعر ِاء ِ ََ َّ َّ ُ ْ ٌ َ ه َََ ِ َ َّ ِ ٌَْ ََ. )) اَّلل ِإن ُه ل َص ِادق َو ِإن ُه ْم لك ِاذ ُبون ِ ان أح ٍد بع ِدي أنه ِشعر و ِ عىل ِلس He said, I met a person in Mecca who ison your religion and he claims that verily it is Allah Who has sent him. I said, what do thepeople say about him? He said, they told me that he is a poet, a Kahin (parson), or a magician.Unais who was himself one of the poets said. I have heard the words of a Kahin (parson) buthis words in no way similar to their (words). In addition, I also compared his words to theverses of poets but any poet cannot utter such words. By Allah, he is truthful and they areliars. (Muslim, 2008, 7/ 153).Unique Quranic styleScholars have highlighted the advantages of the Qur’anic style that are unique to them amongother speeches, and this appears in the following points:Flexibility and Compliance with InterpretationWe find in the Qur’anic style flexibility in interpretation and compliance with change, so thatno style can match it. This flexibility in interpretation does not tolerate conflicting orcontradictory opinions. However, flexibility makes it broad significance. The Qur'anic styleheals the hearts of the common people and suffices the special and expert ones. Its nearappearance guides the masses and the majority of the people and fills the emptiness and gapof their souls with encouragement, intimidation, and the striking beauty in its expressions andmanifests. Moreover, its deep interior satisfies the philosophers' appetite for more wisdomand thought, untying and unstring the complicated knots they have related to origin of theuniverse, its limit, its system, the accuracy of its creation and its creativity. This flexibility isone of the reasons for the immortality of the Qur’an, as the Arabic techniques and methods1255

International Journal of Academic Research in Business and Social SciencesVol. 1 1 , No. 9, 2021, E-ISSN: 2 2 2 2 -6990 2021 HRMARSthroughout fourteen centuries have undergone a lot of verbal and mental change andvarieties. Nevertheless, the Qur’an remained immortal, with its distinct style and uniquecharacteristics that is being renewed with the centuries and it has become a wonderful impacton the progression of generations to these days and until the doomsday.Adopting the Qur’anic Method, the Figurative Method of ExpressionOne of the prominent features of the Qur’anic style is its adoption of the pictorial method toexpress the meanings and ideas that it wants to clarify, whether they are abstract mentalmeanings, ancient stories, scenes of the Day of Resurrection and other fields. The Qur'anicstyle carries its next to the atmosphere of the image, as if looking at the details of thehologram in front of it. It was as if the scene was taking place in front of it alive and moving.Undoubtedly, the idea or meaning that is intended to be clarified is closer to understandingand clearer in the mind than if the meaning was conveyed abstractly from those living images.It suffices to clarify the feature that we visualize all of these me

Sep 19, 2021 · The Holy Quran is the greatest miracle in the history of nations and messengers. Almighty Allah revealed it to His Prophet Muhammad, may Allah bless him and grant him peace. In addition, the way his style dazzled the minds and enlightened the hearts. The Holy Quran was a miracle in this pattern and that statement.